Showing posts with label history and philosophy of social work. Show all posts
Showing posts with label history and philosophy of social work. Show all posts

Tuesday, 17 June 2014

Social Work and Its Relationship to other Disciplines

Introduction
Social work has been called a helping profession, a problem solving profession or an enabling profession. To qualify to be a profession, social work should meet several criteria. One of the major criteria is that it should have its own knowledge base (Greenwood,1957; 44-55). It should be able to produce knowledge and its practice should repeatly validate. Theories and concepts should be formulated which explain the relationship between various factors that influence human behaviour. Models for interventions should be formulated to solve problems. However social work, as it is a helping profession, has a major limitation in this area. Most social workers are engaged in practice with little time for developing theoretical perspectives. Social work academics are often criticized for producing research (knowledge) which is not of much use to practicing professionals.

Social work in the early period of growth depended to a large extent on knowledge derived from other disciplines like psychology, sociology, economics and political science. However since 1970s social work scholarship has broadened and deepened its scope. The profession’s self generated fund of knowledge has expanded substantially (Reamer in Reamer, 1994; 1). But this does not mean that social work’sengagement with other disciplines has reduced or limited. This chapter will give you an overview about the relationship between social work and other disciplines.
Evolution of Social Work as an Academic Discipline
Modern social work evolved in the nineteenth century to address the problems created by the emergence of the industrial society (Friedlander, 1967; 3). While it is true that all religious traditions had a history of individuals and institutions helping the lesser fortunate, it is only in the modern society that ‘helping’ became a profession and professional social work emerged. Professionalizing of the helping profession was both a consequence of change and a cause of social change.
The major changes that influenced the emergence of social work in the West were social, political and economic. The industrial society gave birth to a number of problems not seen earlier. Urbanization, and large scale migration of people from rural to urban areas in search of employment were some of the important consequences. Rural communities declined and so did the traditional forms of social control. People in the city often suffered from moral and material problems. Institutions like the family and churches which were earlier responsible for the welfare could no longer cope with the social problems. Modern social work had its roots when volunteers, mainly middle class white women worked among the poor and the destitute to alleviate their social and financial problems. However there was a growing realization that charity needs be organized to reduce costs and made more humanitarian (Desai, 2002). The Charity Organization Societies (COS) and settlement house were the pioneering efforts in this direction. The COS was founded in 1869 in UK and in 1877 in the USA. The COS used a number of ‘visitors” to investigate the clients who were considered needy by the voluntary agencies. This system introduced some form of order in the then prevalent chaotic situation in dispensing aid to the poor. Secondly the issue of treatment was introduced as the COS did not simply distribute aid but also provided social and psychological support. Therefore the COS visitors can be called as forerunners of the method –case work. Thirdly the formation of specialized agencies for coordinating and administering welfare services were widely used. The beginning of using a systematic method to deal with the poor can be traced to these movements. The settlement houses were started in 1889 in the USA. Settlement houses were agencies in which university students stayed with the poor to support them and at the same time learn about their life. The methods used by these houses can be termed as three Rs-residence, reform and research. Living with those who needed help reduced the distance between the client and the practioner. The COS’s major objective was to reform the poor by counseling and support while the settlement house aimed at understanding the poor and trying to address the conditions that caused poverty.
Another major influence was the growing social movements which took place during the nineteenth and twentieth century. Labour movements, socialistic movements, women’s movements and movements for racial justice were some of the most prominent of them. There was growing recognition of the rights for physically and mentally disabled, children, refugees and the homeless. Several social workers gave lead to these movements or were very much influenced by them. For example, Jane Addams who started the settlement houses in Chicago won a Nobel Prize for her contribution to the peace movements. Social workers were in the forefront of the efforts to pass legislations to protect the rights of the disabled, minorities and women. Another important factor in the emergence of professional social work was the growing role of the state in welfare programmes. The Social Security Act 1935 gave the responsibility of providing financial support to the vulnerable sections to the government. The welfare component in the government increased in most of the European countries. Professional social workers planned and implemented the welfare programmes giving the profession greater visibility and legitimacy.
Social’s increasing role in the society made it imperative that a formal system of education be created that would train social workers to perform their functions effectively. The first university to introduce formal education was Columbia University which offered a six-week training programme in 1896 for the volunteers who were working in the welfare sector. Gradually there were number of courses which were offered increased. The duration was also increased as subjects of study increased. Newcomer (1959) cites three developments that took place which facilitated the rise of social work education in USA (i) the development of social sciences as academic disciplines (ii) the establishment of the National Conference of Charities and Corrections and (iii) the establishment of privately sponsored women’s colleges and co-educational public universities (cited by Desai, 2002). By the early twentieth century social work courses became part of university system in the USA. However the content and duration of the social work courses were the subject of debate. In 1932 the Association of Schools of Social Work (AASSW) adopted a minimum one year curriculum that included prescribed courses of subject areas such as medical and psychiatric information research, social legislation and legal aspects of social work (Dnnear 1984 quoted in Reamer). In 1944 the AASSW identified eight areas which should be taught in social work courses such as, public welfare, social case work, group work, community organization, medical  information, social research, psychiatry and social welfare administration. The Council of Social Work Education (CSWE) was started in 1952 to regulate social work education. In 1962 it formulated the first formal curriculum policy which divided the curriculum into three areas like social welfare policy and services, human behaviour and the social environment and methods of social work practice. The next review in 1982 clarified the important role of liberal arts in the syllabus and identified five important areas: human behaviour and social environment, social welfare policy and services, social work practice, research and field practicum. Again in 1992, some new areas of concern were stressed including values and ethics, cultural and ethnic diversity, population at risk, human behaviour and social environment, social welfare policy and services, social work practice, research and field practicum. Presently there is a broad consensus in the US on the topics that need to be part of formal training in social work. (Reamer in Reamer, 1993, 1-12).
The International Association of Schools of Social Work (IASSW) World census of Social work education 1998-1999 has given a global picture (Not including us)) of the topic of study in social work courses. four courses namely research, social policy, personal and interpersonal intervention and community intervention were offered by 68.7% of the schools and Social and Public Administration; Social History and Philosophy; Ethnic and Cultural Focus; Bio\Psycho\Social Theory; and Organizational Theory were offered by 50% to 54% of all schools out side the US. Social work curriculum represents the knowledge that has to be transfer to new entrants to the profession and maintains the standards of services. The existing curriculum can be divided into four components: (1) Human behaviour and social environment which will include the theories that explain social reality. This section of social work knowledge relies more on social science disciplines like sociology, psychology, history and economic, (2) Social policy, social welfare policy and social welfare administration. This section enriches itself from the policy sciences and public administration, (3) Social work practice. This section depends largely on the methods of social work namely case work, group work and community organization. Within these models, social work has evolved many intervention methods like task centered ecology model, (4) Social work research which centers around evaluating and assessing the effectiveness of the various means of intervention unlike the social sciences research which aims at dispassionate search for truth.
Along with the gradual recognition of social work as a discipline, there has been an increase in the number of books and articles related to its practice. Mary Richmond wrote ‘social diagnosis’ which described methods to understand and diagnose social reality. It influenced social work practice as it was among the first text to systematically describe the methods for practice. Similarly contributions by Grace Coyle, Mary Follet and others helped the growth of group work knowledge.
Social Work and its Relation to Other Disciplines
Social work is related to various disciplines. The areas like sociology, psychology and social policy are considered cognate disciplines of social work which has influenced social work. (Central Council for Education and Training in Social Work, 1976 quoted in Dominelli, 1997)
Sociology and Social Work Sociology (Latin “socius” meaning companion and Greek logos the study) is the scientific study of the human society. It is called the science of society. All social sciences study human behaviour, but the content, approach and the context of sociology are very different from other disciplines. According to Inkeles (1999;14-15) sociology has three distinctive subject matters. Firstly, sociology is the study of society with society as the unit of analysis. Here it studies the internal differentiations and how they interact with each other and how they influence each other. It studies the allocation of functions to the different structures of the society. Max Weber, for example, studied the relationship between religion and capitalism and how the later helped capitalism emerge. Sociology also studies the external characteristics of the population and the rate and stage of its progress. The problems of the society are explained using these factors. Secondly sociology as the study of intuitions – political, economic, social, legal, stratifications, etc. It studies the features that these institutions share and the features that are different. Their degree of specialization and level of autonomy are also studied. Durkheim, one of the pioneers of sociology, called sociology as the study of social institution. Thirdly sociology is the study of social relationships. By social relationship we mean the interactions between individuals. Interactions between individuals are mediated by norms and values of the society and are intended to achieve goals.
The subject matter for sociology was collective behaviour of human beings. Society, community, family, religion, nation and groups are concepts that sociology investigates and studies. Its methods are considerably influenced by natural sciences. Even more importantly sociology studied the European society that was polarized and divided on ideological lines. The society was in danger of being disintegrated. Sociologists through their theoretical contributions were responding to this major crisis that they saw around them. They were suggesting the ways and means that societies could adopt to face the problems caused by modernity. Professional social work and sociology emerged in the European society in the nineteenth century which was the period of great changes in the society. Both responded to the crises caused by the changes in the modern society. They used the scientific methods to validate their means of work, gain acceptance and popular support. There were hard fought ideological debates within the adherents of each discipline so as to the best way to solve problems. For example in social work the COS approach and the settlement approach influenced the direction of social work. The COS favoured the person centered approach which depended on case work to resolve social problem while the settlement house favoured a structural change to resolve the problem. In different forms the debate continues so as to find the best way to resolve social problems.(Dominelli, 2004; 47)
But sociology and social work differ in many aspects. In Sociology the approach to society is theoretical and theory building is its major concern. Social work on the other hand has to be practical and deal with problems. So social workers spend more time in the field with people rather than in the libraries with books. Sociological theory is based on facts drawn from complex social reality. They offer precise cause to explain social phenomena. Often these theories are of little value to the practioner as many other factors come into play which should be taken into account to reach a realistic solution. On the other hand, sociologist find social workers work to be fragmented and oriented only towards the problem at hand. Another important distinction between social work and sociology is that the latter made claims to be a value free discipline. Being objective and free from bias was considered a virtue. Social work on the other hand is a value based profession based on humanitarian principles.(Johnson, 1998; 14)
Sociology has a significant influence on social work. The work of Charles Booth on poverty gave new perspectives
to the society. Sociological analysis provides theoretical perspectives that can subject policies and the work which practioners do to systematic analysis thereby enhancing our understanding of what is done and why (Dominelli, 1997;5). The following are the areas in which contribution of Sociology is significant.
1) The systems theory in sociology has been used in the ecological model of social intervention in which the client systems are seen as being part of the environment and being influenced by it. (Germain, Carel in Reamer(ed), 1994: 103)
2) The major three approaches of sociology – structural functionalist, Marxian and interactionist – have influenced social work practice. Marxist theories have helped social worker understand that conflict is part of society and that different sections in society have conflicting interests. These perspectives have helped social workers look critically at its own methods and see whose interests the profession is serving. Further they have enabled social work professionals to influence social policy by advocating for legislations and programs. The integrationist school has contributed to the understanding of sub-cultures and delinquency. Some of the key theorists and their concepts that have been significantly used in social work include Foucault concept of power, Marx’s class relationship, and Goff man’s closed institutions. (Dominelli, 1997; 82)
3) Sociological concepts like role, status, authority, power, rights, responsibility, groups, communities and nations are used in casework, group work and community organization which has enriched social work practice.
4) The study of family, types of families, changing roles of family members, changing functions of family and  its members, the problems and means to resolve these problems.
5) Problems of elderly and their solutions.
Psychology and Social Work Psychology (Latin psyche soul and logos study) is the study of mental processes and human behaviour. Psychology can be defined as the science of human and animal behaviour; it includes application of this science to human problems (Morgan,C.T. et al, 1993; 30). Being a science it uses the tools of observation, measurement and classification to study human behaviour.
Three main approaches dominate the field of psychology (1) Freudian and neo Freudian approaches. This approach gives importance to the unconscious part of the mind which plays an important role in determining the behaviour of the individual. Sigmund Freud is the main proponent of this approach but since then many others like Carl Jung have contributed to giving new direction to this approach. (2) Behavioural approach which takes behaviour as being learnt. Skinner the proponent of this approach advocated the use of empirical methods to study human behaviour. (3) The third approach is the gestalt approach which takes a holistic approach to the study of human behaviour.
Psychology is further divided into various specializations — clinical psychology, abnormal psychology, industrial psychology, counseling psychology, developmental psychology and sports psychology. While much of psychology is descriptive and analytical in nature. Psychology is also a practice profession. A variety of agencies employ psychologists for work related to recruitment, counseling and training. Clinical psychology provides diagnosis to mental disorders and prescribes therapies for their cure. The area of social worker and the clinical psychologist overlaps even in other areas like child development and there are common areas of concern also. 

Saturday, 10 May 2014

Mother Teresa : The Global Icon of Selfless Social Service

Life of Great Mother Teresa
Mother Teresa was a true follower of humanity. Many people considered Mother as the "reincarnated form of Lord Jesus". Mother Teresa devoted her entire life in serving the needy and abandoned people of the society. 

The original name of Mother Teresa was Agnes Gonxha Bojaxhiu. She was born in Skopje, the capital of Macedonia, on 26 August, 1910. In 1919, when she was eight years old, Agnes lost her father, a noted politician in Albania. At the age of twelve, she felt strongly the "call of God". Her religious foundation developed further and in 1928, she left Skopje to join the Institute of the Blessed Virgin Mary, Ireland. The institution was popularly known as Sisters of Loreto. There, she received the name Sister Mary Teresa. After a training of around six months in Dublin, the capital of Ireland, Teresa was sent to India. On 24 May, 1931 she took her initial vows as a nun.



Contributions
For around next 15 years, Mother Teresa taught at St. Mary's High School in Kolkata. She also became the principal of the school. On 10 September, 1946, while traveling to Darjeeling, North-Bengal, for the annual retreat Mother realized "the call within call". She felt as if the Jesus was asking her to come out of the walls and serve the down-trodden people.

The feeling was so intense that on 17 August, 1947, Mother dressed in white, blue bordered sari left the Convent. In December 1950, Mother for the first time visited the slums of Calcutta. Although she had no funds, she started an open-air school for slum children. Soon she was joined by many voluntary organizations, which provided Mother, a crucial financial support. She founded the Missionaries of Charity in Calcutta, India in 1950. Although her mission started in India, she succeeded in bringing the people of all societies under one roof, i.e. humanity.

By 1996, she was operating 517 missions in more than 100 countries.[53] Over the years, Mother Teresa's Missionaries of Charity grew from twelve to thousands serving the "poorest of the poor" in 450 centers around the world.

Teresa's Missionaries of Charity continued to expand, and at the time of her death it was operating 610 missions in 123 countries, including hospices and homes for people with HIV/AIDS, leprosy and tuberculosis, soup kitchens, children's and family counselling programs, orphanages, and schools. 

Awards
She won the Nobel Peace Prize in 1979 and India's highest civilian honour, the Bharat Ratna, in 1980 for her humanitarian work. Mother Teresa had first been recognised by the Indian government more than a third of a century earlier when she was awarded the Padma Shri in 1962 and the Jawaharlal Nehru Award for International Understanding in 1969 for her social works. .

In 2010 on the 100th anniversary of her birth, she was honoured around the world, and her work praised by Indian President Pratibha Patil.

Her Last Days
After 1980, Mother suffered some serious health problems including two cardiac arrests. Despite the problems, Mother herself governed the Missionaries of Charity and its branches, as efficiently as earlier. In April 1996, Mother Teresa fell and broke her collar bone. Since then, Mother's health started declining. On September 5, 1997, Mother Teresa passed away.

Devoting her life to the service of the poor and dispossessed Mother Teresa became a global icon for selfless service to others.

Tuesday, 22 April 2014

Ten Famous Social Reformers who fight against Social Evils

A reform movement is a kind of social movement that aims to make gradual change, or change in certain aspects of society rather than rapid or fundamental changes. A reform movement is distinguished from more radical social movements such as revolutionary movements.

Reformists' ideas are often grounded in liberalism, although they may be rooted in utopian, socialist or religious concepts. Some rely on personal transformation; others rely on small collectives, such as Mahatma Gandhi's spinning wheel and the self sustaining village economy, as a mode of social change.

1. Raja Ram Mohan Roy
Raja Ram Mohan Roy was popularly known as the 'Father of Indian Renaissance ' was born on 22nd May 1772 in a Brahmin family in Bengal.He founded the Atmiya Sabha in 1815 and the Brahmo Samaj on 20th August 1828. Through these Institutions he fought against Orthodox Hindus and the fanatic Christian Missionaries.

He was against of Sati system, Polygamy, Child marriage, Caste system and Untouchability. He was the great supporter of Inter-caste marriage, women education, Widow remarriages etc. Ram Mohan started publishing Newspapers and Magazines for which he was called the 'Father of Indian Journalism'.

2. Mahatma Gandhi
According to Gandhi " I would make the spinning-wheel, the foundation on which build a sound village life". Gandhian way of education put emphasis on the development of body, mind, heart & soul. His scheme of education he called “Nai Talim” a beautiful blend of craft, art, health & education in one & covers the whole education of the individual till death.

His education is more for girls than the boys. Gandhi ji was the first who Break the bridge between touchable & untouchable. He was the devotee of non-violence.

3. Gopabandhu Dash
Gopabandhu Dash (1877–1928) known as Utkal Mani(Gems of Odisha) was a defining social worker who excelled in the field of politics as well as literature. Gopabandhu was a legend in the Indian culture. He served his people even at the cost of his family.

During his study period, he started Kartavya Bodhini Samiti (Duty Awakening Society) to encourage his friends to do their duty as citizens and take on social, economic and political problems. He was leading a team to aid flood victims, when he heard of his son's serious illness but remained to serve the locals rather than return home to his son. he became the founder president of Congress in Odisha.

4. Swami Vivekananda 
Swami Vivekananda was another important Social Reformer who brought spiritual reawakening among the Indians in the 19th Century, popularly known as the ‘Intellectual Monk of India’ He was born in Calcutta on 12th, January, 1863. He began his life of wondering all over the country with his message of ‘Awakened India’ or ‘Prabhuda Bharat’.

He set-up ‘Ramakrishna Mission’ on 1st May, 1897. According to him, ‘Man is the maker of his own Destiny. The whole world has been made by the energy of man, by the power of faith’.

5. Swami Dayanada Saraswati
Swami Dayanada born in 1824 in a small town of Gujarat. Swami Dayananda Saraswati, the founder of the 'Arya Samaj' was one of the maker of Modern India. His Arya Samaj gave emphasis on the liberation of the Hindu Society. He called people ‘Go back to the Veda’ created consciousness among the people.

He strongly opposed Idol worship, ritualism, practice of animal sacrifice, the idea of Heaven etc. This movement also challenged the Christian Missionaries who tried to convert the uneducated, poor and depressed classes of the Hindus.

6. Annie Besant
Annie Besant was of Irish origin and made India her second home. She fought for the rights of Indian and was the first woman president of Indian National Congress. In 1893, she left for India having been influenced by the Indian culture and civilization. She was famous as a social worker, educationalist, journalist, prominent Theosophist, social reformer, political leader, women's rights activist, writer and orator. She fought for the Human Rights of Indian women.

7. Dr.Bhimrao Ambedkar
Dr. B.R. Ambedkar was born on April 14, 1891 in Mhow (presently in Madhya Pradesh). Dr. B.R. Ambedkar is viewed as messiah of dalits and downtrodden in India. He was the chairman of the drafting committee in 1947. Bhimrao Ambedkar experienced caste discrimination right from the childhood.he was the first who reduce the bridge between tribal & non-tribal.

8. Medha Patkar
Medha Patkar was born in Mumbai. On 28 March 2006, Patkar started a hunger-strike to protest against the decision of the authorities to raise the height of the Narmada Dam. She ended her 20-day fast on 17 April 2006, after the Supreme Court of India refused the Narmada Bachao Andolan's appeal to stop the construction of the dam.

She was held by the police at Singur on 2 December 2006 after protesting against the acquisition of farmland. She is a great social Reformer & social Activist.

9. Justice Mahadev Govind Ranade
Justice Mahadev Govind Ranade was a distinguished judge, writer cum social reformer of India during the pre-independence era. Justice Mahadev Govind Ranade was a judge, politician, writer cum reformer of India. Politically, Ranade established the Poona Sarvajanik Sabha and was also among those who played a phenomenal role in setting up the Indian National Congress party. Justice Mahadev Govind Ranade was also an active reformer.

He set up the Social Conference movement, which worked against infant marriages, widows remarriage, spending heavily in marriages and other social functions. Ranade advocated for widow remarriage and female education.

10.Bankim Chandra Chatterjee
Bankim Chandra Chatterjee was a grat poet and novelist. In his famous book "Kamala Kanter Daffer" pointed out the social evils and blind beliefs prevalent in Indian Soiety, which were pertaining to injustice to the poor and the downtrodden. He advocated remwedial measures for the eradication of all the evils.He wanrs to maintain equality between the rich and the poor. The famous song'Bande Mataram" was his creation.

Thursday, 17 April 2014

Gandhian Constructive Programme & his Philosophy

Gandhiji Said that constructive programme is the construction of complete independence by truthful & nonviolent means.Gandhian constructive programme is building the new society. According to Gandhi, we need to develop our own truthful & non violent means.

The Gandhian constructive programme organization
The core elements of the constructive programme that Gandhian believed would be necessary for the transformation & liberation of India involved programmes to embody equality, liberate education, make a Gram Swaraj.Gandhian constructive programme organization is give emphasis to :
  1. Sustainable development
  2. Development of Cottage Industry
  3. Antidote to environment problems
  4. Formation of Local Self Govt.
  5. Universalization of Primary Education
  6. Empowering women
  7. Breaking the bridge between tauchable & untouchable
Sustainable development
Sustainability is the core to his development process which appears to be a best viable alternative model of development in the recent yearsAccording to Gandhi, human society must not to exploit more of natural resources for developmentFor him using anything extra is a stealing. According to his philosophy the Gramin swarna swarojogar yojana, national rural employment guaranted scheme, self help groups etc. are some of developmental schemes. 

Development of Cottage Industry
The spinning-wheel enables us to identify ourselves among crores. The millionaires imagine that money can bring them anything in the world and according to Mahatma gandhi development of cottage industry is the main way of developing the rural poor of India.According to Gandhi " I would make the spinning-wheel, the foundation on which build a sound village life".

Antidote to environment problems
Today there has been decline in environmental quality due to increasing pollution, loss of biological diversity, excessive concession of biological diversity, excessiveconcession of harmful chemical because of deforestation n & over exploitation of natural resources.According to Gandhi,”There have enough on earth for everybody’s need, but not enough for anybody’s greed.His voice was to save the mother earth from destruction & generate the fruit of real development. 

Formation of local self Govt.
The 73rd constitutional amendment act efforts was made to decentralize the power to the Gram Panchayats is a point mark towards the actual dream of Gandhi’s ‘Gram swaraj”.The fundamental concept of Gram Swaraj is that every village should be its own republic, independent.The virtue of “small is beautiful” is always preferred by Gandhi as he visualized the future of India lies in the development of these small villages.


Universalization of Primary Education
Gandhiji regarded education as the light of life & the very source from which was created an awareness of oneness. Gandhian way of education put emphasis on the development of body, mind, heart & soul. His scheme of education he called “Nai Talim” a beautiful blend of craft, art, health & education in one & covers the whole education of the individual till death.His education is more for girls than the boys. 

Empowering women
Realizing this virtue of women empowerment he writes man should learn to give place to women & a country or community in which women are not honoured can not be considered as visualized.In India women seats in Panchayati raj is limited as 33%. 

Breaking the bridge between tauchable & untouchable
Gandhiji was the first who named untauchables as Harijans . In India the total 22% of populations are ST & 19% SC . So according to Gandhi they are a special part of total population & for all round development.

Wednesday, 16 April 2014

Professionalization of Social Work across the World

Social Work is a recent branch of knowledge. It is a welfare activity based on humanitarian philosophy, scientific knowledge & technical skill for helping individual, groups or communities to live a better life.

Historically, social work done through charity, philanthropy, mutual aids etc. but due to Industrialization, Urbanization, there have numbers of social problem arises. So the traditional social work concept change its shape to Professional Social Work.

Professionalization of Social Work in Indian Context
The first school of social work set up in Bombay in 1936. It was named as sir Dourabji Tata Graduate School of Social Work. Than There have many Institutions opened in India like the Delhi School of Social Work in Delhi, Kashi Vidyapitha in Varanasi & Social School in Baroda. In Orissa, The first school of Social Work introduced in the institute of Niswas.Than the others as ViswasCSSRIMS TISS, TACT etc. are set up.

These Institutions are setup to provide basic skill, knowledge, techniques and methods of Social Work. It make any social worker expert in a specific field to tackle & solve social problems.

Need of Professional Social Work

  1. To acceptance of individual dignity
  2. To provide social assistance & security
  3. To achieve social goals in a professional manner
  4. To establish networking for proper development of community people
1. For acceptance of individual dignity
Individual being the unit of society, occupies paramount importance. Every individual possessing some capacity, having some worth & dignity. But that capabilities are identifies only by a professional social worker who is really expert in understanding people’s feelings & techniques and identify others dignity. Only a professional social worker can identify individual’s dignity & make them self reliant according to their capacity.

2. To provide social assistance & security
Social work aims to realize a decent standard of living, social security & fulfillment of Universal humanneeds. It provides assistance to the individual, groups & communities. Professional Social Workers are now trained on these methods. They have knowledge about Human Rights, RTI, Legal Justice & they have the capacity to reduce social problems & social evils.

3. To achieve social goals in a professional manner
Professionalism is the expertness characteristic of a person or organization with a conscious aware of the role, image, skill, knowledge & commitment to quality & client oriented services. In other words, professionalism is focused accountable, confident, complete motivation towards particular goal with respect for hierarchy and humanity with less emotion.

4. To establish networking for proper development of community people
A Professional Social Worker have that skill & knowledge that she/he can make a interlinkage with other Organizations, Institutions for granting support as kind or cash. It can help her/him to guide an individual in a proper manner.

Professionalization of Social Work is a need of Society because it posesses following duties1. A professional social worker is a tested body of knowledge, consisting of techniques & methods communicate through training & educational discipline which shouldn’t only be academic but practical in nature.
2. There have Standardize trainings, jobs & services in the social work profession
3. It build-up sense of belonging group consciousness & responsibilities, professional ethics for every professional
4. Profession should provide professional value with continued occupation
5. It make responsible to social worker for public interest and work towards social ends
6. The goal should be the welfare of the people improved human relation, built on understanding & tolerance.

The Great Reformers and the Socio-Religious Reform Movement

Raja Ram Mohan Roy 
Raja Ram Mohan Roy was popularly known as the 'Father of Indian Renaissance ' was born on 22nd May 1772 in a Brahmin family in Bengal. With his gifted brain, he learnt many languages and studied several scriptures of different religions like Hinduism, Islam, Christianity, Buddhism, Sufism etc. He was influenced by the Western culture and spread the message of Unity of religions and rationality. He was against of the practice of Idol Worship, blind faith and religious rituals.

He founded the Atmiya Sabha in 1815 and the Brahmo Samaj on 20th August 1828. Through this Institutions he fought against Orthodox Hindus and the fanatic Christian Missionaries.
He was against of Sati system, Polygamy, Child marriage, Caste system and Untouchability. He was the great supporter of Inter-caste marriage, women education, Widow remarriages etc.
Ram Mohan started publishing Newspapers and Magazines for which he was called the 'Father of Indian Journalism'.

Swami Dayananda SaraswatiSwami Dayanada born in 1824 in a small town of Gujurat. Swami Dayananda Saraswati, the founder of the 'Arya Samaj' was one of the maker of Modern India. Taking inspiration from Veda, he criticized evil practices like Idol Worship, Caste system, untouchability etc. Dayananda wrote books like Ratnamala andBharat Nirvana.

His Arya Samaj gave emphasis on the liberation of the Hindu Society. He called people ‘Go back to the Veda’ created consciousness among the people. He strongly opposed Idol worship, ritualism, practice of animal sacrifice, the idea of Heaven etc. This movement also challenged the Christian Missionaries who tried to convert the uneducated, poor and depressed classes of the Hindus.

Swami VivekanandaSwami Vivekananda was another important Social Reformer who brought spiritual reawakening among the Indians in the 19th Century, popularly known as the ‘Intellectual Monk of India’ He was born in Calcutta on 12th, January, 1863. He began his life of wondering all over the country with his message of ‘Awakened India’ or ‘Prabhuda Bharat’.

He set-up ‘Ramakrishna Mission’ on 1st May, 1897. According to him, ‘Man is the maker of his own Destiny. The whole world has been made by the energy of man, by the power of faith’.
He believes in that types of education which enables one to stand on her/his own leg. His preaching said ‘All religions are pathways to the same God’.

Wednesday, 4 December 2013

Dalit Movement in India

Dalit means all those people of different castes and sub-castes among the depressed classes who were traditionally subjected to invidious discriminations on grounds of untouchability, and categorized as the untouchables, downtrodden, exterior classes, depressed classes or Scheduled Castes.
“The organizational or institutional efforts made by Dalit leaders for the liberation of the downtrodden masses could be termed as Dalit movement. It is a movement of protest against untouchability, casteism and superstitions. It aims at the uplift of the Dalits to the level of non -Dalits.”
“Negatively speaking, it stands for rejection of the old traditional Hindu social order based on untouchability, socioeconomic inequality casteism, unscientific and irrational religious beliefs and customary servitude.
Positively speaking, it stands for acceptance of a new social order based on equality, liberty, and social justice, scientific and rational religious or moral principles; and social, economic, cultural and political development of the Dalit.” It is the movement to regain self-respect and equal human status in the society.
It is the result of the consciousness of Dalits of their own identity as human beings, equally equipped with physical and mental capacities as other human beings, and equally entitled to enjoy all the human rights “without any infringement, abridgement or limitations.”

Untouchability and its Eradication:

Untouchability, as indicated above, has always been considered as social evil. Since long efforts had been made to eradicate it. Religious and social, reformers like Buddha, Ramanuja, Ramanand, Chitanya, Kabir, Nank, Tukaram and others, made great efforts to eradicate it as far as possible.
The Brahmo Samaj and the Arya Samaj, and other social organizations by propaganda, education, and practical measures, did much to secure the social, religious and cultural equality to them.
The establishment and consolidation of the British Raj gradually but radically changed the political, administrative, economic and social fabric of India. The new set up in theory decried the caste, color and creed prejudices and attempted to re-mould the Indian society on the principles of competition and individualism, liberty and equality. It encouraged the dissemination of the rational, liberal and humane ideas of the West.
The new polity, the new administrative framework, the new judicial system, the new forms of land tenure and taxation, the new patterns of trade, the new education system, and the network of communications stressed the spirit of equality. A new environment emerged in the society where the process of westernization and sanskritization got brewed up; the consciousness for positive rights was created, the general awareness took a new turn cultimating in farreaching political and sociological changes.
Among the depressed classes also rose intellectuals, distinguished of whom was Dr.Ambedkar, who struggled to secure for them the social recognition and human rights. The all India Depressed Association and the All India Depressed Classes Federation, the principal organizations of these classes, initiated a movement to improve their conditions.
They aimed at improving their miserable economic conditions, and to spread education among them. They worked to secure for them the rights to draw water from public wells, admission to the schools, and to the use of roads; and enter the public temples. The Mahad Satyagrah for the right of water led by Dr. Ambedkar was one of the outstanding movements of the untouchables to win equal social rights.
All India Harijans Sevak Sangh founded by Gandhi in 1923 started numerous schools for the Harijan including residential vocational schools. The Congress Government after came in power in various States under the Government of India Act. 1935 did useful work for restoring to the depressed classes their rightful place. The Congress Government in Bombay passed, the Bombay Harijan Temple Worship (Removal of Disabilities) Act enabling the trustees to admit the Harijans to the temples.
Free education of the Harijans, from the primary class to the university level was introduced by the C.R and Bihar and Congress Governments in their respective Provinces. The rulers of states like Travancore, Indore, Aundh and Devas, took the initiative in throwing open all state temples by proclamation to the untouchables.
To enforce the provisions of law more strictly, the Untouchability (Offences) Act (1955) was passed to fix penalties for not observing the law. Besides, to enable the Harijans to overcome their backwardness, they were provided with special educational facilities. The Union and the State Governments now spend huge sums of money on their advancement and on projects to remove untouchability. In consequence of these provisions; there has come about a distinct change in the status of Harijans. There are now thousands of Harijans working in the central and State Governments.
They hold high positions in the administration. At selection levels too, special consideration is shown to the Harijan candidates. They now actively take to the profession of Law, Medicine and Engineering.
In politics too they have gained a balancing position. They have the benefit of the reservations of seats in all elected bodies from the village panchayat to Union Parliament. They are now, not only in a position of sway the local balance of power one way or the other but also affect the political developments, at the centre.

Dynamics of Dalit Movement:

The strategies, ideologies, approaches of Dalit movement varied from leader to leader, place to place and time to time. The ‘Dalit consciousness’ came to the fore in different forms and shades. Thus, some Dalit leaders followed the process of’ Sanskritization’ to elevate themselves to the higher position in caste hierarchy.
They adopted Brahman manners, including vegetarianism, putting sandalwood paste on forehead, wearing sacred thread, etc. Thus Dalit leaders like Swami Thykkad (Kerala), Pandi Sunder Lai Sagar (UP), Muldas Vaishya (Gujarat), Moon Vithoba Raoji Pande (Maharashtra) and others tried to adopt established cultural norms and practices of the higher castes.
Imitation of the high caste manners by Dalits was an assertion of their right to equality. Treating Dalits as outside the fourfold Varna system, and describing them as ‘outcastes’ or ‘Panchama’ gave rise to a movement called Adi-Hindu movement. Thus, certain section of Dalit leadership believed that Dalits were the original inhabitants of India and they were not Hindus. That Aryans or Brahmins who invaded this country forcibly imposed untouchability on the original inhabitants of this land.
They believed that if Hinduism was discarded, untouchability would automatically come to an end. That Dalits began to call themselves Adi-Andhras in Andhra, Adi- Karnataka in Karnataka, Adi-Dravidas in Tamil Nadu, Adi-Hindus in Uttar Pradesh and Adi-Dharmis in Punjab. Dalits also followed the route of conversion with a purpose of getting rid of untouchability and to develop their moral and financial conditions. A good number of Dalits were converted to Christianity, especially in Kerala. Some of the Dalits, especially in Punjab were converted to Sikhism.
They are known as Mazhabis, Namdharis, Kabir Panthis etc. Dalits also got converted to Buddhism. Dr. Ambedkar converted to Buddhism along with his millions of followers at Nagpur in 1956. As a protest against Hinduism some of the Dalit leaders founded their own sects or religions. Guru Ghasi Das (MP) founded Satnami Sect. Gurtichand Thakur (Bengal) founded Matua Sect. Ayyan Kali (kerala) founded SJPY (Sadha Jana Paripalan Yogam) and Mangu Ram (Panjab) founded Adi Dharam.
Attempts were also made to organize Dalits politically in order to fight against socioeconomic problems. Dr. Ambedkar formed the independent Labour Party in 1936. He tried to abolish the exploitative Khoti system prevailing in Kokan part of Maharashtra, and Vetti or Maharaki system a wage free hereditary service to the caste Hindus in the local administration. He tried to convince the Government to recruit the Mahars in Military. Ultimately he became successful in 1941 when the first Mahar Regiment was formed.
With the growing process of democratization. Dr. Ambedkar demanded adequate representation for Dalits in the legislatures and in the administration. Government of India Act, 1919, provided for one seat to the depressed classes in the central Legislative Assembly. In 1932, British Government headed by Ramsoy Macdonald announced the ‘Communal Award’.
The award envisaged separate electorate for the Depressed Classes. Mahatma Gandhi went on a historic fast in protest against Communal Award especially in respect of depressed classes. The issue was settled by famous Poona Pact, September 1932. It provided for reservation of seats for depressed classes out of general electorates sets. The Constitution of India now provides ‘for reservation of seats for Scheduled Castes in proportion to their population in Rajya Sabha and Lok Sabha under Article 330 and 332.

Tuesday, 3 December 2013

PROBLEMS AND CHALLENGES FOR SOCIAL WORK EDUCATION IN INDIA

1. Introduction
India is very fortunate to have a good beginning of professional Social Work under the leadership of Sir Clifford Manshardt, the founder director of its first school of Social Work, now popularly known as Tata Institute of Social Sciences at Mumbai.
This visionary personality enunciates that professional training in Social Work stands for soundness of essential principles of education, for flexibility of method and for a working relationship with the whole professional field that will give both perspective
and depth to its educational program. While the school, as a graduate institution (at the time of inception) sought to maintain high academic standard, it also sought to be eminently practical, applying the best of modern social thought to the solution of the
present day social problems. He believed that scholarly activities are not incompatible with simplicity and commonsense, and that the professional Social Worker is to develop his ability to give himself an intelligent, skillful and disinterested service to others. To
be eminently practical, Manshardt propounded that the activities of a high grade school of Social Work should fall into three general fields: the Academic Curriculum encompassing adequate knowledge of human nature, appreciation of environmental
background, an adequate philosophy and conception of normal human relations and knowledge of all other available sources of relief; practical work or Field Work and Social Research which is both scholarly and accurate while being eminently practical
dealing with the everyday problems of social life (Manshardt,1985, 5). In India, professional social work owe its origin to a short-term training course on social service organized by the social service league at Bombay. The training course included those men and women who were willing to volunteer them for social service.
Till that time social workers did not get any salary of remuneration for their work. It was simply a social service to the needy people guided by the principle of humanity. Later on, the Tata School of Social Sciences was established in the year of 1936 in Bombay. The institute started a course of professional training in social work. In the year 1947 another school of social work known as Delhi School of Social Work was established. In the same year Kashi Vidyapeeth, Varanasi and Baroda similar schools were started (Bhattacharya, 2011: 85).
Seventy five years of professional Social Work in India has been marked by few triumphs and too many travails that warrant a serious discussion on what the future holds for a ‘profession’ beleaguered by several internal and external constraints and considerations including Inbreeding in several institutions, lack of indigenous literature, weightage for fieldwork, and the fact that most social work educators are not practitioners unlike the counter parts in several developed countries. Hardly any genuine effort made for Continuous Professional Development (CPD), development of field (service) action projects, non-professionals at education and training, lack of standards in education and training, strengthening of national bodies, and for establishing a ‘National Council for Social Work Education and Training in India’.


2. Objectives
To look in to the history and growth of social work education in India To introspect the problems and challenges To draws the recommendations in three dimensions to address those problems and challenges both exiting and expected in the futures also.
The University Grants Commissions appointed the First Review Committee for Social Work Education in 1960 and the Second Review Committee in 1975 for the promotion, maintenance of standards of education, coordination of social work education,
training, research and practice. The important recommendation of the review committee was to establish National Council in Social Work Education for the promotion and development of social work education in India. The third review committee in 2001 spoke the need of relating social work education to the social realities. It recommended the curriculum to be divided in three sets. These are: 1) Core set includes the philosophy,ideology, values, ethics, theory and concepts.

 2) The supportive set deals with knowledge
and skills to assist the core set.

 3) The interdisciplinary set includes theories, concepts
from other disciplines which relates with social work according the students choice(Thomas: 2010).
 

3.Geographical Distribution of Social Work Educational Institutions in India There are about 350 schools in India as per the sources gathered from experts of social work from across the country. The geographical distribution is as shown in the table-1. Among those Karnataka marked with 72 schools/departments, Maharashtra marked with 60 and several south Indian states occupied large number of social work institutions. Jammu & Kashmir, Uttarakand, Himachal Pradesh, Assam, Meghalaya,
Mizoram, Manipur and Bihar only marked with one school/department and there are no schools at all in five of the North-East States. It is also observed that most of the social work educational institutions are located in urban areas; students practice fieldwork in urban places and prefer jobs in cities and metropolis. However, social work professionals are most needed in rural
areas where about 70 percent of the population lives. Prof. Sanjay Bhatt clearly categorized development of social work education in to in
to various stages such as:

1. Initiation/ Inception (1936-46):
It is denoted by establishment of Sir Dorabji Tata Graduate School of Social work established in 1936 and now called as Tata Institute of Social Science (TISS)

2. Experimentation (1947-56):
In this phase, Delhi School of Social Work, Kashi Vidyapith, Gujarat Vidyapith and similar other institutions were established.

3. Expansion (1957-76):
In this phase, many social work educational institutions in Maharasthra, Gujarat, Uttar Pradesh, Tamil Nadu and other states were established and there was expansion in terms of number of institutions across the length and breadth of the country.

4. Moderation/Stagnation (1977-86):
Unlike expansion phase, in this period not see many new social work education institutions in the country.

5. Explosion (1987)
This phase crossed the 200 mark in terms of social work institutions in India (Thomas: 2010). It is also observed that most of the social work educational institutions are located in urban areas; students practice fieldwork in urban places and prefer jobs in cities and metropolis. However, social work professionals are most needed in rural areas as a huge majority of population lives in rural areas.

4. The Problems and Challenges
Keeping in view of above all the realities, the author has listed out some of the problems and challenges related to professional social work education in India which need to be addressed collectively for improving the standards, enhancing the recognition of the profession and developing literature in consonance with the social context and work force requirements apart from achieving National Council for Social Work.

4.1. Public Recognition of Professional Social Work(er)

Lack of public recognition of social work as a profession is another critical shortcoming that has a lot to do with its future prospects in India. The notion of the professional social work in the people’s mind is in contradiction to an idealized image of conventional social service worker who possess the sterling qualities of heart rather than of mind. The idea of a paid professional social worker is still an anathema to most people in India who even now cling to the notion that doing social work is quintessentially a voluntary activity of a selfless kind. Under Indian conditions ‘service’ and ‘sacrifice’, this is selfless and without any remuneration, is looked upon as higher. A paid social worker, however good, efficient and capable, is more likely to be looked down upon by the people whom he/she serves as a professional. With no self-sacrifice to his/her credit, many persons would not regard the professional social worker as a social worker at all. They would regard him/her as an ‘officer’, a ‘para-professional’ or a ‘mercenary’ (Srivatsava: 1999).

4.2. Low Prevailing Level
The prevailing level of Indian social services and welfare services is extremely low and that most of the voluntary welfare agencies lack the necessary resources to meet some of the basic human needs of common people. Even the Central Social Welfare Board which assists financially more than 12,000 voluntary social welfare
agencies has failed to promote the cause of professional social work. Actually, the Board which employs a large number of specialists has not given proper representation to professional social workers. It is true that formal education for social work has
taken root and about thirty institutions offering graduate courses at present, besides many other which are imparting training in related fields both at the graduate and undergraduate levels. It is also true that a number of organizations do exist which continue to promote the cause of professional social work. But there is no denying the fact that both Indian social work education and its professional organizations have been propagating a system of social work which derives its inspiration mainly from American social work philosophy with its ideas, techniques, structure and goals (Ranjana:
2009).

4.3. Lack of Indigenous Materials or Literature:
The major shortcoming of social work education in India is its inability to sufficiently indigenize its knowledge-base. The basic teaching material with respect to interventionist methods (the holy trinity of social case work, social group work and community organisation) is still primarily American. The challenge, as mentioned before, has not been met and there is often a lingering doubt in the mind of many social work educators and trained social workers whether social work in India can afford to be only concerned with specific individuals, groups and communities when the problems are really the problems of large masses of people (Gore, 1985:151). Many of the problems that are identified as problems of the socially oppressed and economically deprived sections cannot be called adjustmental problems (to use the American phraseology). The social and cultural context of these problems is well beyond the reach of moral-ethical and /or psycho-social paradigm of intervention (Srivatsava: 1999). Since social work literature, modes of practice, approaches, theories, have
been heavily borrowed from western countries, so we need to develop the indigenous approaches too. This requires that the academicians and practitioners must document their experiences so as to facilitate the process of developing indigenous approaches
(Thomas: 2010). At this juncture the authors glad to expresses that School of Social Work (SOSW) at Indira Gandhi National Open University (IGNOU) contributed a lot and lot for the social work education by developing social work materials indigenously
under the dynamic leadership of Professor Gracious Thomas, with the support of several eminent social work educators, from different central and state level universities of India as well as from several foreign universities.
4.4. Missing of Fundamental Feature:
The professionals alone have not yet acquired any dominant place to shape  and formulate social policies or to administer social welfare organizations. Again, the professional group itself has not developed any social code which the profession also should accept and practice as the fundamental feature of their profession. In view of  the dominance of foreign influence on the existing professional social work in India and its lack of integration with the cultural mores of Indian society, there is as yet no agreement on a professional code of ethics for the practice of social work. The
profession has failed to develop consciousness of kind and has not created a common platform to express its point of view on broad issues and problems confronting the society. Moreover, the educational institutions offer very few courses on social administration, social planning and social action, and most of the existing courses do not develop intellectual interest and creativity to promote research orientation. In 1975, one of the leading social work educators wrote that social work had remained almost
static for more than 25 years. After a decade this still hold true (Ranjana: 2009).
4.5. Strengthening of Professional Associations
The absence of effective functioning of professional association of social work practitioners and educators is the most pronounced handicap in professional development in the country. Unless these are revived and made effective, the future of the profession of social work is likely to remain bleak (Nanavathi: 1997).
The history of two national level of Association viz. Indian Association of Trained Social Work (IATSW) and ASWI is a checkered one. In addition to these associations, Regional Associations of trained professional social workers are situated
in different states. However only a few of these Regional Associations are active (Gowda: 2010)
In fact, among these national levels associations of the profession, the National Association of Professional Social Worker in India (NAPSWI-2005), Indian Society of Professional Social workers (ISPSW-1970) are doing tremendous work for the professional advancement and for the Continuous Professional Development (CPD) of the educators, practitioners as well as learners of social work across the nation by organizing national level seminars and conferences. The Association of Schools of Social Work in India (ASSWI-1959) did lot of work for the profession after its inception
for several years, unfortunately now it is not in that much active position.

4.6. National Council for Social Work
We need to have national level council to maintain the uniform standards of education and give accreditation to institutions as well to practitioners. Efforts have been made to form National Council in the lines of Medical Council of India through discussions between eminent social work educators and practitioners at various
fora (Thomas: 2010).Unless a uniform system of accreditation on all India bases is developed and enforce, the development of social work education and programmes on sound lines is likely to proceed very slowly for a long time. In 1965, one committee recommended
the establishment of a national social work council, and then another committee in 1978 supported this recommendation. But no action seems to have been taken in this behalf so far. The second event related to the emergence of a national organization of
professional social workers in 1961. Earlier there existed an informal organization of social workers since 1951. This organization, however, had not been effective in attracting a large number of social workers as members (Ranjana: 2009).

4.7. Inbreeding in Several Institutions
Inbreeding that is appointing their own students within the Departments due to political and other pressures. This is resulting in lack of innovation and very stereotyped disinterested practices in teaching, field work practicum as well as research. By absorbing outside candidates only best practices can be adopted.

4.8. Meager Salaries to Social Work Teachers
Low salary and job stagnation, high turn-over, easy burnouts are some of the crucial issues that would be resolved if we are able to bring standardization in the social work teaching, and practice and at the same time portray a desirable and advantageous image of social work profession in the country (Ranjana: 2009). Paying
Meager Salaries to Social Work Teachers lead to poor quality of teaching, practicum and research and best practices cannot be adopted.

4.9. Social Work Educators are not Practitioners
When the educators, practitioners and students are talking about social work as a profession like medicine, law, and engineering etc. the professors of medical college or university practice their profession by visiting wards of hospital along with the medical students, professors of engineering college involve in practice and professors of law college also practice their profession and update their knowledge levels, enhance their competencies to deal with the issues. In social work, the holistic view on teaching, practice and research is missing very much, majority Social Work Educators are found to be comfortable in conventional classroom teaching and rarely found in practice and research domains.

4.10.No activity for Continuous Professional Development (CPD)
According to UGC there are 250 schools/departments of social work in India. Most of them not doing anything for the Continuous Professional Development (CPD) in the form of conducting Workshops, organizing Seminars, doing research studies,
conducting survey, begging field action projects from funding organizations, taking students for study tours to out of the state. Through field action projects/field work labs at the departments / schools lead to the growth opportunity to the staff, learning
opportunity to researchers and students.

4.11. Non-Professionals
The conducted seminar by Association of Schools of Social Work in India (ASSWI) disapproved of the practice of appointing persons who are not trained in social work as members of boards of examiners and board of studies in social work and selection committees for appointing social work teachers by the universities (Nair: 1981). In the same way only social work professionals can teach, guide and train the students of social work like medicine students can only be trained by medical professors, law students only can be capacitated by the law graduates likewise same will be
applicable for social work profession, but unfortunately, In some universities and colleges other discipline teachers such as anthropology, psychology, sociology, geography teach the social work students.

4.12. No Uniform Syllabus and Lake of Standards in Education and Training

We need to standardize the quality of education and training that are provided by numerous schools of social work across the country. These social work educational institutions differ from each other in terms of curricula, generic course vs. specialization
offered, activities, focus, duration, training inputs of fieldwork components and so on. There should be minimum standard of education and fieldwork training inputs provided to students in these institutions (Thomas: 2010).
Across the nation no university is fallowing homogeneous syllabus, guidelines and other standards. Several schools/Departments are not giving any importance for practicum; simply the students are being awarded with the degrees. Undoubtedly standard of education in social work in not that much good.

4.14 Lack of Awareness on ODL
In spite of over thirty years of the existence of Open and Distance Learning (ODL) system in the country and over 40 years of the existence of social work education through ODL in several advanced countries, the social work fraternity in India are yet to recognize the need, relevance, scope and feasibility of ODL for social work education in India. The principal tenet in distance education is social inclusion, justice and equity. In educational management these principles play a crucial role in making available the fruits of development across the different sections of people
aiming at fundamental social work principles of social justice and equity.
Distance Education (DE) and Correspondence Education (CE) are not same. D E is based on multimedia approach. In India there is a Distance Education Council which has a mandate to certify the standards and quality of Distance Education Programmes in various disciplines. All the programmes of IGNOU, the largest Open
University in the world has the approval of University Grants Commission (UGC), Distance Education Council (DEC) and the Association of Indian Universities (AIU). In fact, National Association of Social Work (NASW), International Federation of
Social Work (IFSW) and several councils of social workers in many countries have approved and recognized Distance Education Programmes for several decades now.

4.15. Developing Field (Service) Action Projects
The University Grants Commission (UGC) clearly mentioned in its major of areas of concern for the development of social work education and training in India that is development of field and field service project to provide learning opportunity to the students, growth opportunity to the staff and service opportunity to the people. But the process of developing projects and executing is missing a lot.